3v ws 



UaHtVi j*r, W.e.c - 



THE 



JxilNWY 0F gOFFE^ip. 



BY 



MRS. 




INGER. 



Author of "Israel's Two Sabbath Days," "Star, Sceptre and 
Throne " "Israel's Perpetual Kingdom," etc. 



M BELOVED, THINK IT NOT STRANGE CONCERNING THE FIERY 
TRIAL WHICH IS TO TRY YOU, AS THOUGH SOME STRANGE 
THING HAPPENED UNTO YOU: BUT REJOICE, INASMUCH AS YE 
ARE PARTAKERS OF CHRIST'S SUFFERINGS; THAT, WHEN HIS 
GLORY SHALL BE REVEALED, YE MAY BE GLAD ALSO WITH 
EXCEEDING JOY.-PETER. 



Boston : 

W. C. Cannon, Printer 

298 Washington St. 

1900. 



43124 



Library of Ce g 

I 1 wo Copies Received 
SEP 4 1900 

Copyright entry 

SECOND COPY. 

Dflivered to 
OROIH DIVISION, 

| SE P 11 1900 



69666 

Copyright, 1900 A. D., 

BY 

Mrs. M. E. C. H.itlinger. 



/ 






The Ministry of Suffering- 
is TIIK Would VK -HALL HAVE TRIBULATION."— Chriii, 
\NV ARK TIIK AFFLICTIONS OF THE RIGHTEOUS."— David, 



Imong the dear saints Bcattered abroad, there be 
those who ai ling through M seas of trouble that 

come up higher than their girdle," it is to you I 

now write. 

You may often he led to question why the trials and 
sufferings follow each other so thick and fast, that there 
are times when "all the air seems dark with anguish." 

Let US then examine together, for a little while, some of 
our Father's word- on this particular subject, and learn 

the answer thei i 

The Scriptures seem to bring plainly to view three 4 
special reasons why the people of God should have trib- 
ulation : — 

First : — The inspired Apostle, writing to the "Breth- 
ren IV not deceived ; God 18 not 
mocked: for whatsoever a man BOWeth, that shall he also 
reap" (v< and a greater than Paul, speaking to 
His own beloved twelve, utter- these words: ?« With 
what measui mete, it shall be measured to you 
again 91 Mat. 7:1. This is a law of human life, which, 
of Jacob (compare Genesis '21 and 29), 
and of David (2 Samuel 11 and K>, 22) give evidence, 



applies to the believer as well as the unbeliever; the only 
difference being in the way it may be received by the 
former, and the consequent chastening effects upon him 
of a retributive punishment, which, after all, is only the 
natural result of his own former misdeeds ; even as when 
we plant an acre of corn, we expect to harvest corn from 
that field, and not peas nor potatoes. 

A noted evangelist has said to this effect; When there 
comes up into your life some peculiar trial, vexation 
or trouble, very grievous to bear, examine 'the "plant" 
very carefully, and see if the fruit you are called upon to 
harvest from it, does not bear a very close resemblance to 
seed which you yourself sowed, it may be many years 
previously. 

But the Sacred Word shows us another reason why we 
suffer : and this brings us to the ministrv of suffering, 
which performed its blessed office work even upon the 
Son Himself: "He learned obedience by the things he 
suffered," (Heb. 5. 8,) and "Was made perfect through 
sufferings," (2. 10,) and shall we, who are his "body," 
expect to be "made perfect" (11. 40,) in some other, or 
easier way? 

To the true believer, this life is only a school of dis- 
cipline, and preparation for the higher service of God, 
in the coming ages, and there are no teachers in that 
school, who advance their pupils so rapidly as suffering 
and trial. 

Right in this connection arises a question, over which 
many halt, and are in doubt, viz: Does the Lord send 
trials and tribulations? He certainly permits them to fall 
very heavily upon his children, at times, and also upon 
those after whom he is especially calling ; but he never 



3 

does this except, in his Wisdom, he foresees the outcome 
will he for his own glory, and — what is the same thing — 
for their greatest good, (see Lam. 3. 33 ; Heb. 12. 10). 

The good Father sees a precious bit of pure "gold" 
in some dear child of his, but it is in the ore yet, all 
mixed with sand and slag. He commissions some human 
hand, it may be, to cast him into a "furnace of affliction" 
heated sevenfold ; and see ! how quickly the gold separates 
from the burning dross, and one pure, burnished lump, 
which reflects the Master's image, comes to view. We 
must never lose sight of the fact, that it was the Father 
himself who prepared that last bitter cup of suffering, even 
for the "Son of his love" John 18. 11; but it was Judas' 
hand that pressed it to his lips. 

We take, it may be even prayerfully, some course in 
life which seems to us well advised, right, and for 
the best good of all concerned, and, lo, we find our- 
selves in "six troubles ;" but He who permitted this — nay 
perhaps even ordered it so — does not forsake us ev r en "in 
seven." And this also is for our perfecting, and a part 
of the "all things," that "work together for (our) good," 

nd of "the light afflictions" which "work out for us" the 
"eternal weight of glory, while" — Do not forget this part 
dear troubled ones; "while we look not at the things 
which are seen (the temporal), but at the things which 
are not seen" (the eternal). 2 Cor. 4. 18. 

Also, we must remember to suffer patiently, if "buf- 
feted" when we do ivell, otherwise we miss the blessing, 
and make little progress in our training for a higher life 
and service. "Tribulation worketh patience," and logic- 
ally, the more patiently we bear it, the sooner its office 
work will be accomplished in us. James, the apostle, 



says, 1. 2: " Count it all joy, when ye fall into divers 
trials (k. v.), knowing that the trying of your faith work- 
eth patience." 

This unreal and transitory life is given us only as a 
training school for a life that is real and eternal, and the 
very moment we receive "the heavenly calling," along 
with it must aiso always come the call to suffer, "because 
Christ also suffered." 1 Peter 2. 21. We can become par- 
takers of His divine nature, 2 Pet. 1. 4, only by first 
being made partakers of Bis sufferings. Then in addition 
to this, it cannot be denied, that like even any good 
earthly father, the Lord does visit or ''send" upon his 
children, when they go astray, the chistisement of cor- 
rection. 

This is strikingly shown in all his dealings with his 
Israel, from the time of their deliverance from Egyptian 
bondage forward; and the Father's loving heart to- 
wards bis erring children is also made manifest, for we 
read in Is. 63. 9, "In all their affliction lie was afflicted " 

" Whom the Lord loveth He chasteneth" — " Therefore, 
despise not the chastening of the Lord," for though, at 
the time, grievous to bear, it always works out the peace- 
able fruits of righteousness (lightness) unto them which 
are exercised thereby. Heb. 12:11. 

We find in 1 Pet. 4. 19, that there are those who 
suffer "according to the will of God," and such are ex- 
horted to commit themselves unto Him in "well doing." 
The Psalmist says, 119: 67, "Before I was afflicted 
I w r ent astray," and "It is good for me that I have 
been afflicted, that I might learn thy statutes," verse 71; 
also, "I know, O Lord, that thou in faithjidness hast 
afflicted me," verse 75. 



Tribulation rightly borne is always followed by great 
after blessings. Note the instances of Job and Daniel 
and Jeremiah — in fact, of all the saints whose experiences 
are left on record. Israel afflicted was Israel blessed and 
delivered, but when they began to "sow" discontent they 
"reaped" speedily a heavy harvest of disaster. See 
Numb. 11. 

There is one more reason, and only one, why we have 
tribulations, for our loving Father in heaven never inflicts 
suffering merely as a punishment^ or penalty, for wrong- 
doing. Even when the last "besom of destruction" shall 
sweep this earth clean of sin, and its incorrigible subjects, 
it will be death, and not suffering, that is meted out to 
those, his enemies. See Luke 19, 27 ; Rom. 6, 23. 

That last and most blessed reason why we should 
pass through the "deep waters" until, at times, all the bil- 
lows seem to go over our very heads, is, that we may — 
oh, glorious privilege ! — he made "partakers of the suffer- 
ings of Christ" our Saviour, and divine Head. 1 Pet. 4, 
13, and know, as much as in us lies, the fellowship 
thereof. Phil. 3, 10. 

There seems to be a little doubt in the minds of some 
people, as to what it signifies to suffer with Christ. 

There are those who consider that nothing so counts, 
except persecution for his sake ; but this cannot be so, 
for we read of "tribulations and persecutions," and Paul 
the apostle reckoned among his tribulations, "shipwreck," 
"perils," "pain," "hunger," "cold," "false brethren," 
"the care of the churches," etc., 2 Cor. 11, 25-30; and 
though we may never be called upon to "till up" the meas- 
ure of Christ's sufferings as did Paul, by a martyr's death, 
yet we may and must, if we be Christ's, in some degree 



have fellowship with, and be made partakers of that 
which remains. 

The existing uncertainty on this question evidently 
arises from the failure to discern that there is a difference 
between suffering ''for Christ's sake," and suffering with 
him, or being "made partakers of his sufferings." In these 
davs, and in this land of Christian enlightenment, it is 
not so often our privilege to suffer directly/or his sake, 
though sometimes called upon to do so for the sake of 
"present truth:" but if, while living the life of faith and 
"well-doing," we suffer "wrongfully," then that is a part of 
our calling, (see 1 Pet. 2, 19, 20, 21,) and a privilege is 
accorded to us all, nearly every day we live, so to suffer 
in greater or less degree. 

It is often demonstrated, that while living in this 
world a "blameless" Christian life and doing tvell — the 
very best one knows how — one may, nevertheless, be evil 
treated, spoken against, misjudged, misrepresented, re- 
proached and made to suffer many things perhaps even for 
the very reason that he does do well, (see John 10, 32,) 
and yet this suffering not be, in any sense, really "for 
Christ's sake ;" but who is there that cannot perceive 
that, in all this, one does "suffer with him"? Very often, 
as that "elect race" to whom Peter wrote, (1 Pet. 1, 1 ; 2 
9, r. v.,) are we "in heaviness through manifold trials," 
which "trials" do bear a most striking resemblance to 
many of those which our beloved Master endured. 

This brings us to the question, What were the suf- 
ferings of Christ while he was in the body of his humilia- 
tion, (Heb. 10:5,) which was "a form of flesh of sin"? 
Rom. 8,3, Emp. Dia. 

As the long night of earth is now drawing to a close, 



and the gray of dawn has already given place to the 
harbinger glory-light of the rising "Sun of Righteous- 
ness," we can begin to see to read more clearly many 
things in the wonderful plan of God for the salvation of 
the world, and to discover ever more and more sublime 
truths concerning the character, mission and sufferings 
of that "Lamb of God," who gave himself as a complete 
sacrifice — a whole burnt offering — in order to accomplish 
that salvation. 

An exile from the bosom of the Father, and the glory 
that He had with Him before the world was, every step 
of his lowly earthly pilgrimage must have been one of 
greatest self-denial and keenest suffering, lightened only 
by the abiding consciousness that he was doing the 
Father's will, (John 4, 34 ; 5, 30,) and by the prospect of 
"the joy that was set before Him." Have w r e ever here- 
tofore quite grasped the idea of all that went to make up 
the sufferings of Christ, or to what depths they descended 
even in those things which come within our poor com- 
prehension and experience? Let us turn aside, for a 
little while, and examine very closely the divinely inspired 
record on that point, and then we shall be more able to 
comprehend, to the praise of his glory, the transcendent 
heights, depths and breadths of the sacrifice our divine 
Deliverer made to rescue fallen humanity, as well as to 
understand more clearly what is that measure of His 
sufferings, with which it is possible for us in any degree, 
to have fellowship ; and then, when trials, tribulations 
and sufferings come to us, we shall, with the Spirit's aid, 
be better prepared to discern between those which con- 
stitute the legitimate "harvest" of bad "seed" formerly 
sown, those which are permitted, or sent, for our per- 



3 

fectinff, and those which are either "for Christ's sake," or 
to give us blessed fellowship_with him. 

Commencing not long after his birth, the jealousy of 
Herod sought to put him out of the way by death, and all 
through his ministry, at least, there were those of his own 
blood (Judah), who " sought to lay hands on him" to put 
him to death, because they hated him " without a cause." 

From the time of Herod's persecution until he was 
" about 30 years of age," Luke 3: 23, there is a long 
period of silence, only once broken by the historical record, 
see Luke 2 : 42-52 ; but prophecy, especially under the 
light of recent, and most approved translations, lifts the 
veil just enough to give us a little glimpse back into those 
silent years; but that one glimpse reveals our divine 
Savior invested with a fresh crown of glory, honor and 
praise, inasmuch as by it we discover him to be in touch 
with our poor suffering humanity, in a degree we had not 
before dreamed of. 

We know that, in order to become our perfect Savior, 
and be able to sympathize with us in all our sorrows 
and sufferings, it was necessary for Christ to descend 
to our fallen condition in every respect (except sin) 
that he might understand as it were, by actual experi- 
ence, every phase of human woe, from birth to death 
inclusive, and be " tried (r. v.) in all points like as we." 
"He bore our sins"-^. e., the consequences of them, which 
are sorrow, trial, sickness and death, and sealed with his 
own blood the warrant of our final deliverance from all 
four conditions. Why should we not believe that he bore 
the sickness as literally and really as he did the sorrow, 
the trial (temptation), or the death, and that there is no 
suffering of flesh any more than of heart, that he does not 



know all about by experience? How, otherwise, could 
he " be touched with {he feeling of our infirmities" (sick- 
nesses—this, as also in 2 Cor. 11, 30, and 12, 9 ; Gal. 4, 13 
and 1 Tim. 5, 23, is the same Greek word rendered "sick- 
ness' in John 11 % 4), and be "tried in all points like as 
we?" He came to taste — yea, endure for over 30 years — 
all the consequences of the Adamic fall, and yet himself 
remain absolutely without personal sin. Is it then un- 
reasonable to think, that those first 30 years of his life 
were spent in learning all the lessons of experience, in 
the lower "grades" of this great "school" of human 
suffering? The sufferings by which he "learned obedience" 
(Heb. 5, 8,) and was "made perfect" (2, 10,) — or, in 
other words, the preparatory discipline and training which 
were to fit him to become the "Author of (our) Salvation," 
must all have taken place before he entered officially upon 
that work, — hence, within those 28 to 30 silent years, 
before the dove-like Spirit had descended to abide upon 
him in its fulness, (see John 1, 32, Luke 4, 1). 

One of the first and most important lessons to learn in 
the school of mortal life, is in relation to sickness, with- 
out having experienced which, it is plain that Christ 
could not have been "tempted (or tried) in all points like 
as we ;" for who that has never had pain or sickness could 
sympathize with, or understand in any degree, the trials 
of the poor tortured soul, from whose heart the anguish 
of physical suffering threatens, at times, to banish every 
vestige of patience? There are, without question, few 
if any occurrences in the life of a human being which 
have so great a tendency to bring him into a condition 
where he is thoroughly exposed to trials, while, at the 
same time, possessed of less strength and fortitude to 



10 

resist them, as does continued racking pain or other 
physical distress. 

The man who is tried, or templed, being always in 
sound body and perfect health, can have no appreciation 
of how much sorer that same trial or temptation would be 
to him who is ill, or enfeebled by disease; nor of how 
much stronger in spirit (because weaker in body) the 
latter must needs be to resist it. 

Our Savior could be " wearied," (John 4, 6 ;) and wea- 
riness, when extreme, amounts to pain and sickness, as 
we all know. He could be hungry, (Matt. 21, 18,) thirsty, 
(John 4, 7 ; 19, 28,) and sleepy, (Matt. 8, 24,) and suffer 
the physical pain and laceration of the cross : — and all this 
after the Holy Spirit had come to abide with him, in all 
fulness ;-why then, should it be thought a thing incredible, 
that, during his earlier mortal life, he should have expe- 
rienced sickness, which is one of the most manifest 
consequences of Adam's fall? 

In these latter days, when many are departing from the 
"old paths" of simple faith in God's Word as wtntten, 
there is a continually increasing number of people, who 
go even so far as to declare that to be sick is sin, and 
thus throw a stumbling block into the path of many dear 
saints, whom God is purifying and perfecting in the 
furnace of physical suffering. This teaching is as un- 
scriptural as is that other modern " school" (to which, in 
general principles, it bears close relationship) of " falsely 
so called" (^-"Christian") "Science," (1 Tim. 6, 20, 21,) 
which maintains that there is no such thing as sin, sick- 
ness, sorrow or death except in imagination! But " to 
the teaching and to the testimony !" It is no more a sin 
to be sjck, than to be in sorrow and trial, or to be dead ! 



11 

All these conditions are consequent upon the original 
sin, but, in and of themselves, aie not sin ; neither is their 
presence necessarily any indication whatever of personal 
sin in the sufferer, nor of God's displeasure towards him ; 
for "The Son of His love" who "knew no sin" was 
"tried," — was "a man of sorrows" and "was dead," — and 
without doubt, "sick" also. (See Is. 53, 10, r. v. mar.) 

That certain diseases were sometimes sent upon certain 
individuals for special sins, or for special discipline and 
blessing, (see 2 Cor. 12, 7-10,) we find recorded in the 
Word ; and, that living an upright and blameless, and 
consequently an hygienic life, will reduce the amount of 
sickness and sorrow to a minimum, and greatly delay 
death, is also Scriptural truth; yet, for any one, who is 
born into this our lowly mortal estate, wholly to escape dis- 
ease and pain, is as impossible as wholly to escape sorrow, 
trial and death ; for all these are our inalienable heritage 
from Adam, in which each and every one, who partakes 
of his nature, must have share. The little inn'ocent chil- 
dren, who have known no personal sin, stand at the very 
forefront of the battle with sickness, diseases and death; 
is it heresy to believe that He who specially blessed them, 
can and does sympathize experimentally with all their 
unmerited suffering? 

"He saved others, himself he cannot save" v and save 
others too), is true of his death ; may it not be as true of 
his whole life, and, that this was the principle w r hich 
underlay all his power to heal in those former days, 
even as it also underlies his power to save and heal 
to-day? "He is able to succour them that are 
tempted, in that he himself hath suffered, being tempted ," 
(Heb. 2, 18.) 

LofC 



12 

We are rescued from death because he " tasted death"- 
we are saved from sin because he experienced, objectively, 
all its malice — we are saved from sorrow because he 
drained its bitter cup to the lowest dregs — we are saved 
from trial because he was tried ; why should it not also 
be believed, that we are saved from sickness, because 
he was made sick? (See Is. 53, 10, r. v. mar). 

Oh, our Jesus is a complete and perfect Savior — noth- 
ing lacking in experience, sympathy or power ! 

He was made "in the likeness of sinful flesh," and it is 
not to be supposed that he escaped any of the natural 
events or consequences thereof; but he, being in himself, 
absolutely without sin, did not have to suffer in ad- 
dition thereto, as do we, the consequences of personal 
misdeeds. 

But, all this is not mere theorizing. Come with me to 
the 53d chapter of Isaiah, — Revised, and also Leeser 
version — verses 3, 4 — "A man of pains (l. v.), and ac- 
quainted with sickness" (r. v. mar.) — "disease" (l. v.) 
"Surely he hath borne our sicknesses" (r. v. mar.) " dis- 
eases" (l. v.), and carried our sorrows." Verse 10: — "It 
pleased the Lord to bruise him, he hath put him to grief" 
(''made him sick" r. v. mar.) : This whole passage in 
l. v. reads : — 4% It pleased the Lord to crush him through 
disease" Then we rind in 52, 14, that his/o7*m and visage 
("countenance" l. v.) were both unusually "marred," 
and, 53, 2, that he had no "comeliness" of person, or 
"beauty" (" countenance" l. v.), that they "should de- 
sire him" (" look at him" r. v. margin) ; thus, even in this 
also, can he have sympathy with every dear saint, who, like 
St. Paul (2 Cor. 10, 1, 10), feels himself, in any way, 
personally repelling. 



13 

The taking of this body of his humiliation formed a 
part of the sufferings of our blessed Lord, who was, and 
is now again, "the image of the invisible God," but 
came to earth to attract men and women unto Himself, 
not by his personal beauty and attractive appearance, 
nor by outward show, but by his divine character, and 
Godlike life and teachings. 

He knew also the sorrow that comes by the death of 
loved ones. Somewhere between his 12th year and the 
crucifixion, his foster-father, Joseph, with whom he had 
long lived in obedient subjection (Luke 2, 51), was un- 
doubtedly laid away to rest (comp. Luke 2, 51 and John 
19, 26-7) ; and there was Lazarus, whom Jesus loved, 
and no doubt others of those bound to him by ties both 
natural and spiritual. 

Then, after he "began to be about 30 years of age," 
how the enemies and false accusers multiplied around 
him, although previous to this he had been " in favor" 
with man as well as with God (Luke 2, 52). Even his 
own mother and brethren (Mark 3, 21, 31) now called 
him inmne, (take courage, ye earnest-hearted believing 
ones whom the world calls cranks ! ) and many others 
said, " He hath a devil, and is mad"* The " orthodox" 
of his own tribe called him Beelzebub (Matt. 10, 25), 



* The fact that the change in our Lord's appearance and conduct 
was so great as to cause even those of his own house to consider 
him " beside himself" would seem to indicate that previous to that 
time, a* regards the genenii tenor of his human life, and the inci- 
dents ordinarily appertaining to such a life, he had not, in outward 
appearance, differed in marked degree from those other sons of 
Adam -" his brethren, " but bad shared their common lot in every 
respect—" It behooved him in all things to be made like unto hig 
brethren. ,? Heb. 2, 17. 



14 

and charged him with being a Sabbath breaker, a glutton, 
and a wine-bibber. They made him out a liar and im- 
postor (Matt. 27, 63; John 8, 13, 53), not forgetting to 
taunt him even concerning his lowly birth, kindred and 
place of abode. They often took up stones to cast at him, 
and again and again "sought to take him." 

He knew what it was to be poor, — " Not where to lay 
his head," and destitute of even the small coin necessary 
to pay his tax. 

He "suffered being tempted." — He was "despised 
and rejected," misunderstood, misjudged, falsely spoken 
against, misrepresented, evil entreated, hunted by his 
enemies, "wounded in the house of his friends," be- 
trayed by one of his own familiar companions to be 
delivered up to his enemies, denied by one of his closest 
friends, and forsaken by all his chosen followers. 

Then came the imprisonment, the mocking purple 
robe, the cruel, thorny crown, then the spitting, the 
blows by reed and by hand, and the false accusations, in 
consequence of which he was finally led away, weighed 
down by his own heavy cross, to meet the death from 
which his human nature had recoiled in dread, only a few 
hours before (Luke 22, 42), and in which he was " num- 
bered with law-breakers" (verse 37, Emp. Dia.). And 
all this occurred, because " the chastisement of our peace 
was upon him," and because the world hated him for the 
reason that he was " not of the world." 

Ye dear troubled, suffering ones, whose " citizenship 
is in heaven" : — cast your eye over this list of the suffer- 
ings of our Savior-King (the half of w T hich is not here 
told), and see, in how many instances, they touch a 
responsive chord in your own experience. It will be a 



15 

help to you, to realize that He has passed over every step 
of the road before you, and left the glory touch of His 
blessed footsteps all along the way. Only see to it, that, 
like Him, ye suffer in well-doing and not "for your own 
faults" and then "rejoice in tribulation" knowing that 
" if we suffer we shall also reis;n with him." 

Before he went away, he left to us who believe on 
him these precious words for our unspeakable encourage- 
ment:— "Ye are not of the world . . . therefore the 
world hateth you," and "ye know that it hated me 
before it hated you" (John 15, 18, 19). " The disciple is 
not above his master, nor the servant above his lord" . . 
"fear ye not, therefore" (Matt. 10, 24, 31). "In the 
world ye shall have tribulation, but be of good cheer, I 
have overcome the world" John 16, 33. 

When we are about to set out on a journey towards a 
certain place, if one who knows the road perfectly by 
experience, should tell us that every rod of the way was 
uphill, rough and rocky, and then after travelling awhile 
we should come to a Ions: stretch of smooth and level 
road, we would at once conclude that we had missed our 
way, and were not 2X>in£ in the rioht direction to reach 
our desired destination. Precisel}' so is it with our jour- 
ney towards the Celestial City. Since Jesus, who has 
been over, and knows every step of the way we have to 
go, uttered the above words, and very many more of like 
import, if we should find ourselves, for any length of time, 
pursuing a path in life which is exceedingly smooth or 
pleasant, and free from sufferings and tribulations, then 
we can be very sure that we are on the wrong road, and 
should begin at once to retrace our steps, and seek out 
the old, right, though rough and rocky way. 



16 

Therefore, dear suffering "Children of the Bride- 
chamber," in whose tangled pathway the sharp, bare rocks 
and thorns seem very thickly strewn : — whenever ye 
are counted worthy to be "made partakers" of any of 
the least of the sufferings of your "Beloved" of which 
the Scriptures speak, "be patient" (Rom. 12, 12), — nay, 
even " rejoice" (1 Pet. 4, 13), knowing that "if so be 
ye suffer with him," it is "that ye may also be glori- 
fied together" (Rom. 8, 17) ; and that it is written, 
" If ye be without chastisement, whereof all are par- 
takers, then are ye bastards, and not sons" Heb. 12, 8. 

And now, finally, beloved in the Lord; " Lift up your 
heads; your redemption draweth nigh!" "You shall 
not always go saddened and heartbroken. God will 
bring your dead to life — God will staunch the heart's 
bleeding — I know he will — 'like as a father pitieth his 
children,' so the Lord pities you. The pains of earth 
will end. The dead will rise. The morning star trembles 
on a brightening sky. The gates of the East begin to 
swing open. The day breaketh !" 

All hail to Yahveh-Christ, "the one who is, the one 
who was, and the one who is coming — the Omnipotent !" 
Amen, and Amen ! ! 

"And God shall wipe away all tears from their eyes ; and there shall be 
NO more death, NEITHER sorrow nor crying, neither shall there be 

ANY MORE PAIN; FOR THE FORMER THINGS HAVE PASSED AWAY.'' 

— Bev. 21, 4. 



YJ9opd§ of ©fyeep. 



ITTLE CHILDREN, yet a little while I am with you. Ye 
shall seek me: and as I said unto the Jews, Whither I go 
ye cannot come: So now I say to YOU. Let not your heart 
be troubled: ye believe in God, believe also in me. In my Father's 
house are many mansions: if it were not so I would have told 
you. I £0 to prepare a place for you. And if I go and prepare 
a place for you, I will come again, and receive you unto myself; 
that where I am there ye may be also."' — Jesus. 

u And I saw the holy city, new T Jeru?«alem, comtng down out of 
heaven from God. A nd the wall of the city had twelve founda- 
tions. And I heard a great voice out of the throne savins:. Behold 
the tabernacle of God is with men, and he shall dwell with them. 
"And the city hath no need of the sun, neither of the moon, to 
shine upon it, for the glory of God did lighten it, and the lamp 
thereof is the Lamb. And there shall in no wise enter into it any- 
thing unclean, or he that maketh an abomination and a lie : but 
only they which are written in the Lamb's Book of life." — John. 
,k Here we have no continuing city, but we seek one to come." 
And " m He (Abraham) looked for the city which hath foundations, 
whose builder and maker is God." 

i; For OUR CITIZENSHIP IS IN HEAVEN; FROM WHENCE ALSO WE 
WAIT FOR A SAVIOR, THE LORD JESUS CHRIST: who Shall fashion 

anew the body of our humiliation, that it may be conformed to 
the body of his glory. " — " But concerning the times and season?, 
brethren, ye have no need that aught be written unto you. For 
yourselves know perfectly that the day of the Lord so cometh as 
a thief in the night. When they are saying, Peace and safety. 
then sudden destruction cometh upon them; and they shall in no 
wise escape. But ye, brethren, are not in darkness, that that day 
should overtake you as a thief: we are not of the night nor of 
darkness: so then let us not sleep, as do the rest, but let 

US WATCH AND BE SOBER."— Paul. 

•'This same Jesus which is taken up from you into heaven, 
shall so come in like manner as ye have seen him go into 
heaven." — The testimony of tivo Angels. 







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